In the cycles of creation known as Manvantaras, the Supreme Lord Hari repeatedly took birth in various forms to protect the beings of the universe. During the Uttama Manvantara, he was known as Tuṣita, born among the Vaśavartins; again, he appeared as Vaśavartin himself. When the Satyā Manvantara arose, he became Satya, dwelling with the foremost of the Satyas. As the Tāmasa Manvantara arrived, Hari was born again, this time among the Haris, through his wife. In the Cāriṣṇava Manvantara, the Lord manifested as Deva. Later, in Vaikuṇṭhā, he appeared alongside the Ābhūtarajasas, and when the Cākṣuṣa Manvantara dawned, that divine being became Vaikuṇṭha once more. During the Vaivasvata Manvantara, Dharma, Nārāyaṇa, and Sādhya appeared with the Sādhyas and other gods, and Nārāyaṇa Sādhya came forth at the right time. From Mārīca and Kaśyapa, Viṣṇu was born to Aditi. As the great-striding one, Viṣṇu traversed the three worlds in three mighty steps, reclaiming them and restoring their rule to Indra and the other gods. Thus, in the seven past Manvantaras, the Lord manifested in seven distinct forms, each time safeguarding the beings of creation. Because of this, at birth, the entire world is pervaded by Vāmana, and thus he is called Viṣṇu, for the root 'viś' means 'to enter'. The unity, distinction, and excellence of Brahma and the great-souled Vāmana have been described in this way. The deities who are born here as portions of the gods—those equal in brilliance, intelligence, learning, and strength—are born by the favor of the gods. Any being endowed with power, beauty, or might should be recognized as arising from a portion of Viṣṇu’s energy. Thus, he is born partially; some declare it so, while others say he is born from another’s portion. As people dispute these points, it is observed that, since there is no difference between mind and consciousness, by the gods’ favor, they become knowers of the field. The one Lord, by his own power, becomes many, and having become many, he again becomes one. Therefore, from the division of mind and energy, in every Manvantara, all beings—stationary and moving—are born at the beginning of creation and remain, praised by all. When each kalpa ends, Rudra withdraws the beings. Others are born, deluding those who lack mastery, by the power of yoga-māyā. They move about with lordly power, deluding those who are not lords; thus, in the spread of faults, there is neither proper nor improper. Those who deny the existence of beings are corrupt; those who are neutral are indifferent to beings; those who affirm beings are capable. The three Vedas are the teachers of those who proclaim the truth. Because of firm prior learning and worldly teachings, and due to four causes, one does not attain the truth as it is. Previously, meanings were placed in other contexts, even though they belong to another time; thus, even if another meaning exists, it is not accepted due to aversion. Among views, that which is substantial is the substance; among them, that which is a quality is the quality. The doer of actions and thoughts, and the one who is great by birth, is described by those learned in scripture through these four causes. One who is powerless and angry knows the deities distinctly. Here, two verses are cited regarding the Lord of Yoga. Having attained the power of yoga, one could create thousands of forms of oneself and others, and could act together with all of them. Such a one could obtain objects of the senses, and likewise, by performing intense austerity, could withdraw all, as the qualities of the sun’s radiance. Having heard these teachings, the ascetics gathered at Naimisha asked the best of sages, Romaharshana, about the speech, seeking to know how the seven gods arose in the Manvantaras, with Indra and Viṣṇu as the foremost, the mighty Adityas. They requested him to tell them all this in detail. Thus addressed, the Suta, Romaharshana, humble among the speakers of Brahman and the best among them, spoke as he was questioned by the great sages. He explained that from the mouth of Brahma, the gods were created for the propagation of beings; all are remembered as having the body of mantras in the Manvantaras. He listed the names: Darsha, Purnamasa, Brihat, and Rathantara; Akuta is the first, then Akuti itself. Vitti and Suvitti, Akuti and Kuti; then Adhishtha and Adhiti; Vijñati and Vijñata, the twelve Manus. The twelve sons are to be known, and the one who gathers them in a year; seeing him, Brahma said, “Let the gods be born.” In the union of wife and household sacrifice, Brahma began wrongly; having said this, Brahma disappeared right there. The gods did not welcome the words of the Supreme Lord. Here, the actions of truth are those born of speech, mind, and action. Those who remained, seeing fault in actions, observed that the result of actions is mixed with decrease and excess. Despising birth, they became tireless and free from possessiveness; always desiring, they became detached, seeing faults. Having abandoned wealth, righteousness, and desire, they remained steadfast, relying on their own strength and knowledge, restraining their energy. Knowing their intention, Brahmā became angry; then, without enthusiasm, Brahmā spoke to those gods: “For the sake of creation, you are here; I am the creator of beings, not otherwise. I had previously told you: ‘Procreate and conquer.’ Because, disregarding my words, you have embraced detachment, despising your own birth, you did not rejoice in your progeny. And having renounced action out of desire for immortality, therefore, disregarding me, you shall depart seven times.” Cursed by Brahmā, the gods sought to appease Jayā, saying, “Forgive us, great lord, for what was done out of ignorance.